Pratītyasamutpādādivibhaṅganirdeśasūtram The text is a transliteration of Buddhist Sanskrit Texts No. 17 Mahāyāna-sūtra-saṃgrahaḥ (part 1), edited by P.L. Vaidya (Darbhanga, 1961), retrieved from here. Used by permission.01Paṭiccasamuppādādivibhaṅganiddesasuttaṁ
The Discourse giving the Explanation and Analysis
of Conditional Origination from the Beginning With this discourse should be compared and contrasted Vibhaṅgasuttaṁ from Nidānasaṁyuttaṁ (SN 12.2), which is similar but takes the factors in reverse order to the one adopted here, and is somewhat less elaborate. 02

I am very grateful once again to Rod Bucknell
who kindly went through the whole work for me
and made a number of useful suggestions and corrections
which has helped clarify the presentation of this work.

Evaṁ mayā śrutam:Evaṁ me sutaṁ:
This I heard:

ekasmin samaye Bhagavān-Śrāvastyāṁ viharati sma,ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati,
at one time the Gracious One was dwelling near Śrāvastī, Pāḷi: Sāvatthī; in the translation I use the Sanskrit form of the words.03

mahatā bhikṣusaṁghena sārdham-ardhatrayodaśabhir-bhikṣuśataiḥ. Cf. Pāḷi (Vin PTS 1.243): mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi.05mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi Sometimes I don’t give a direct translation of the text, but have taken into account the idiom that is found in the texts themselves.06 bhikkhusatehi.
together with a great Community of monks, with twelve-hundred and fifty monks.

adhyātmam-ajñānam, bahirdhājñānam, adhyātmabahirdhājñānam,ajjhattaññāṇaṁ, bahiddhaññāṇaṁ, ajjhattabahiddhaññāṇaṁ,
not knowing the internal, not knowing the external, not knowing the internal and the external,

karmaṇyajñānam, vipāke ’jñānam, karmavipāke ’jñānam,kammaṇi-aññāṇaṁ, vipākaññāṇaṁ, kammavipākaññāṇaṁ,
not knowing what are (volitional) actions, not knowing results, not knowing (volitional) actions and their results,

Buddhe ’jñānam, Dharme ’jñānam, Saṁghe ’jñānam,Buddhaññāṇaṁ, Dhammaññāṇaṁ, Saṅghaññāṇaṁ,
not knowing the Buddha, not knowing the Teaching, not knowing the Community,

kuśalākuśaleṣu sāvadyānavadyeṣu sevitavyāsevitavyeṣu,kusalākusalesu sāvajjānavajjesu sevitabbāsevitabbesu,
(not knowing what is) wholesome and unwholesome, blameworthy and blameless, what should be practiced and what should not be practiced,

hīnapraṇītakṛṣṇaśuklasapratibhāgapratītyasamutpanneṣu dharmeṣvajñānam,hīnapaṇītakaṇhasukkasapaṭibhāgapaṭiccasamuppannesu dharmesu aññāṇaṁ,
not knowing the despicable and the excellent, the black and the white, those things that are a part of conditional origination,

ṣaṭsu vā punaḥ sparśāyataneṣu yathābhūtasaṁprativedhaḥ iti,chasu vā puna phassāyatanesu yathābhūtasaṁpaṭivedhaṁ iti,
again (not knowing) the comprehending of the six spheres of contact as they really are,

yad-atra tatra yathābhūtasyājñānam, yad-atra tatra yathābhūtassaññāṇaṁ,
not knowing here and now (things) as they really are,

Saṁskārāḥ This sentence reads: Avidyāpratyayāḥ saṁskārāḥ katame in the original, but this seems to be a scribal error. Another possibility is that it should read: Avidyāpratyayāḥ saṁskārāḥ iti saṁskārāḥ katame.07 katame?Saṅkhārā katamā?
What are (volitional) processes?

Ṣaḍ vijñānakāyāḥ: cakṣurvijñānaṁ śrotraghrāṇajihvākāyamanovijñānam.Cha viññāṇakāyā: cakkhuviññāṇaṁ sotaghāṇajihvākāyamanoviññāṇaṁ.
There is a group of six consciousnesses: eye-consciousness, ear-, nose-, tongue-, body-, and mind-consciousness.

Yat kiṁcid-rūpam, sarvaṁ tat catvāri mahābhūtāni.Yaṁ kiṁci rūpam, sabbaṁ taṁ cattāri mahābhūtāni.
Whatever bodily form there is, all of that is (made of) the four great elements.

Catvāri ca mahābhūtānyupādāya itīdaṁ ca rūpam. Text reads: nāma, but this is clearly a mistake.08Cattāri ca mahābhūtā upādāyaṁ iti-idaṁ ca rūpaṁ.
Attachment to the four great elements, this is bodily form.

Tad-aikadhyam-abhisaṁkṣipya nāmarūpam-ityucyate.Tad ekadhā abhisaṅkhippaṁ nāmarūpan-ti vuccati.
This simply and in short is what is called mind and bodily form.

‘Nāmarūpapratyayaṁ ṣaḍāyatanam-iti’, ṣaḍāyatanaṁ katamat?‘Nāmarūpapaccayā saḷāyatanan’-ti, saḷāyatanaṁ katamaṁ?
‘With mind as condition and body: the six sense-spheres’, what are the six sense-spheres?

Tisrastṛṣṇāḥ: kāmatṛṣṇā rūpatṛṣṇā arūpyatṛṣṇā ca.Tisso taṇhā: kāmataṇhā rūpataṇhā arūpataṇhā ca.
There are three cravings: craving for the sense-realm, craving for the form-realm, and craving for the formless-realm.

Trayo bhavāḥ: kāmabhavaḥ rūpabhavaḥ arūpyabhavaḥ.Tayo bhavā: kāmabhavo rūpabhavo arūpabhavo.
There are three continuations: continuation in the sense-realm, continuation in the form-realm, continuation in the formless-realm.

skandhapratilambho dhātupratilambhaḥ,khandhapatiḷābho dhātupatiḷābho,
the acquisition of the constituent parts (of mind and body), the acquisition of the elements,

āyatanapratilambhaḥ skandhānām-abhinirvṛttiḥ jīvitendriyasya prādurbhāvaḥ.āyatanapatiḷābho, khandhānāṁ abhinibbatti, jīvindriyassa pātubhāvo.
the acquisition of the sense-spheres, the turning up of the constituents (of mind and body), the manifestation of the life faculty.

‘Jātipratyayaṁ jarāmaraṇam-iti’ jarā katamā?‘Jātipaccayā jarāmaraṇan’-ti, jarā katamā?
‘With birth as condition: old age and death’, what is old age?

Pratītyasamutpādādivibhaṅganirdeśasūtraṁ SamāptamPaṭiccasamuppādādivibhaṅganiddesasuttaṁ Samattaṁ
The Discourse giving the Explanation and Analysis
of Conditional Origination from the Beginning is Complete